The Anatomy of Melancholy Part 38

"In the meantime expel them from thy mind, Pale fears, sad cares, and griefs which do it grind, Revengeful anger, pain and discontent, Let all thy soul be set on merriment."

_Curas tolle graves, irasci crede profanum_. If it be idleness hath caused this infirmity, or that he perceive himself given to solitariness, to walk alone, and please his mind with fond imaginations, let him by all means avoid it; 'tis a bosom enemy, 'tis delightsome melancholy, a friend in show, but a secret devil, a sweet poison, it will in the end be his undoing; let him go presently, task or set himself a work, get some good company. If he proceed, as a gnat flies about a candle, so long till at length he burn his bodv, so in the end he will undo himself: if it be any harsh object, ill company, let him presently go from it. If by his own default, through ill diet, bad air, want of exercise, &c., let him now begin to reform himself. "It would be a perfect remedy against all corruption, if," as [3411]Roger Bacon hath it, "we could but moderate ourselves in those six non-natural things." [3412]"If it be any disgrace, abuse, temporal loss, calumny, death of friends, imprisonment, banishment, be not troubled with it, do not fear, be not angry, grieve not at it, but with all courage sustain it." (Gordonius, _lib. 1. c. 15. de conser. vit._) _Tu contra audentior ito_. [3413]If it be sickness, ill success, or any adversity that hath caused it, oppose an invincible courage, "fortify thyself by G.o.d's word, or otherwise," _mala bonis persuadenda_, set prosperity against adversity, as we refresh our eyes by seeing some pleasant meadow, fountain, picture, or the like: recreate thy mind by some contrary object, with some more pleasing meditation divert thy thoughts.

Yea, but you infer again, _facile consilium damus aliis_, we can easily give counsel to others; every man, as the saying is, can tame a shrew but he that hath her; _si hic esses, aliter sentires_; if you were in our misery, you would find it otherwise, 'tis not so easily performed. We know this to be true; we should moderate ourselves, but we are furiously carried, we cannot make use of such precepts, we are overcome, sick, _male sani_, distempered and habituated to these courses, we can make no resistance; you may as well bid him that is diseased not to feel pain, as a melancholy man not to fear, not to be sad: 'tis within his blood, his brains, his whole temperature, it cannot be removed. But he may choose whether he will give way too far unto it, he may in some sort correct himself. A philosopher was bitten with a mad dog, and as the nature of that disease is to abhor all waters, and liquid things, and to think still they see the picture of a dog before them: he went for all this, _reluctante se_, to the bath, and seeing there (as he thought) in the water the picture of a dog, with reason overcame this conceit, _quid cani c.u.m balneo_? what should a dog do in a bath? a mere conceit. Thou thinkest thou hearest and seest devils, black men, &c., 'tis not so, 'tis thy corrupt fantasy; settle thine imagination, thou art well. Thou thinkest thou hast a great nose, thou art sick, every man observes thee, laughs thee to scorn; persuade thyself 'tis no such matter: this is fear only, and vain suspicion. Thou art discontent, thou art sad and heavy; but why? upon what ground? consider of it: thou art jealous, timorous, suspicious; for what cause? examine it thoroughly, thou shalt find none at all, or such as is to be contemned; such as thou wilt surely deride, and contemn in thyself, when it is past.

Rule thyself then with reason, satisfy thyself, accustom thyself, wean thyself from such fond conceits, vain fears, strong imaginations, restless thoughts. Thou mayst do it; _Est in n.o.bis a.s.suescere_ (as Plutarch saith), we may frame ourselves as we will. As he that useth an upright shoe, may correct the obliquity, or crookedness, by wearing it on the other side; we may overcome pa.s.sions if we will. _Quicquid sibi imperavit animus obtinuit_ (as [3414]Seneca saith) _nulli tam feri affectus, ut non disciplina perdomentur_, whatsoever the will desires, she may command: no such cruel affections, but by discipline they may be tamed; voluntarily thou wilt not do this or that, which thou oughtest to do, or refrain, &c., but when thou art lashed like a dull jade, thou wilt reform it: fear of a whip will make thee do, or not do. Do that voluntarily then which thou canst do, and must do by compulsion; thou mayst refrain if thou wilt, and master thine affections. [3415]"As in a city" (saith Melancthon) "they do by stubborn rebellious rogues, that will not submit themselves to political judgment, compel them by force; so must we do by our affections. If the heart will not lay aside those vicious motions, and the fantasy those fond imaginations, we have another form of government to enforce and refrain our outward members, that they be not led by our pa.s.sions." If appet.i.te will not obey, let the moving faculty overrule her, let her resist and compel her to do otherwise. In an ague the appet.i.te would drink; sore eyes that itch would be rubbed; but reason saith no, and therefore the moving faculty will not do it. Our fantasy would intrude a thousand fears, suspicions, chimeras upon us, but we have reason to resist, yet we let it be overborne by our appet.i.te; [3416]"imagination enforceth spirits, which, by an admirable league of nature, compel the nerves to obey, and they our several limbs:" we give too much way to our pa.s.sions. And as to him that is sick of an ague, all things are distasteful and unpleasant, _non ex cibi vitio_ saith Plutarch, not in the meat, but in our taste: so many things are offensive to us, not of themselves, but out of our corrupt judgment, jealousy, suspicion, and the like: we pull these mischiefs upon our own heads.

If then our judgment be so depraved, our reason overruled, will precipitated, that we cannot seek our own good, or moderate ourselves, as in this disease commonly it is, the best way for ease is to impart our misery to some friend, not to smother it up in our own breast: _aliter vitium crescitque tegendo_, &c., and that which was most offensive to us, a cause of fear and grief, _quod nunc te coquit_, another h.e.l.l; for [3417]

_strangulat inclusus dolor atque exaestuat intus_, grief concealed strangles the soul; but when as we shall but impart it to some discreet, trusty, loving friend, it is [3418]instantly removed, by his counsel happily, wisdom, persuasion, advice, his good means, which we could not otherwise apply unto ourselves. A friend's counsel is a charm, like mandrake wine, _curas sopit_; and as a [3419]bull that is tied to a fig-tree becomes gentle on a sudden (which some, saith [3420]Plutarch, interpret of good words), so is a savage, obdurate heart mollified by fair speeches. "All adversity finds ease in complaining" (as [3421]Isidore holds), "and 'tis a solace to relate it," [3422][Greek: Agathae de paraiphasis estin etairou]. Friends' confabulations are comfortable at all times, as fire in winter, shade in summer, _quale sopor fessis in gramine_, meat and drink to him that is hungry or athirst; Democritus's collyrium is not so sovereign to the eyes as this is to the heart; good words are cheerful and powerful of themselves, but much more from friends, as so many props, mutually sustaining each other like ivy and a wall, which Camerarius hath well ill.u.s.trated in an emblem. _Lenit animum simplex vel saepe narratio_, the simple narration many times easeth our distressed mind, and in the midst of greatest extremities; so diverse have been relieved, by [3423]exonerating themselves to a faithful friend: he sees that which we cannot see for pa.s.sion and discontent, he pacifies our minds, he will ease our pain, a.s.suage our anger; _quanta inde voluptas, quanta securitas_, Chrysostom adds, what pleasure, what security by that means! [3424]"Nothing so available, or that so much refresheth the soul of man." Tully, as I remember, in an epistle to his dear friend Atticus, much condoles the defect of such a friend. [3425]"I live here" (saith he) "in a great city, where I have a mult.i.tude of acquaintance, but not a man of all that company with whom I dare familiarly breathe, or freely jest. Wherefore I expect thee, I desire thee, I send for thee; for there be many things which trouble and molest me, which had I but thee in presence, I could quickly disburden myself of in a walking discourse." The like, peradventure, may he and he say with that old man in the comedy,

[3426] "Nemo est meorum amicorum hodie, Apud quem expromere occulta mea audeam."

and much inconvenience may both he and he suffer in the meantime by it. He or he, or whosoever then labours of this malady, by all means let him get some trusty friend, [3427]_Semper habens Pylademque aliquem qui curet Orestem_, a Pylades, to whom freely and securely he may open himself. For as in all other occurrences, so it is in this, _Si quis in coelum ascendisset_, &c. as he said in [3428]Tully, if a man had gone to heaven, "seen the beauty of the skies," stars errant, fixed, &c., _insuavis erit admiratio_, it will do him no pleasure, except he have somebody to impart what he hath seen. It is the best thing in the world, as [3429]Seneca therefore adviseth in such a case, "to get a trusty friend, to whom we may freely and sincerely pour out our secrets; nothing so delighteth and easeth the mind, as when we have a prepared bosom, to which our secrets may descend, of whose conscience we are a.s.sured as our own, whose speech may ease our succourless estate, counsel relieve, mirth expel our mourning, and whose very sight may be acceptable unto us." It was the counsel which that politic [3430]Comineus gave to all princes, and others distressed in mind, by occasion of Charles Duke of Burgundy, that was much perplexed, "first to pray to G.o.d, and lay himself open to him, and then to some special friend, whom we hold most dear, to tell all our grievances to him; nothing so forcible to strengthen, recreate, and heal the wounded soul of a miserable man."

SUBSECT. II.--_Help from friends by counsel, comfort, fair and foul means, witty devices, satisfaction, alteration of his course of life, removing objects, &c._

When the patient of himself is not able to resist, or overcome these heart-eating pa.s.sions, his friends or physician must be ready to supply that which is wanting. _Suae erit humanitatis et sapientiae_ (which [3431]

Tully enjoineth in like case) _siquid erratum, curare, aut improvisum, sua diligentia corrigere._ They must all join; _nec satis medico_, saith [3432]

Hippocrates, _suum fecisse officium, nisi suum quoque aegrotus, suum astantes_, &c. First, they must especially beware, a melancholy discontented person (be it in what kind of melancholy soever) never be left alone or idle: but as physicians prescribe physic, _c.u.m custodia_, let them not be left unto themselves, but with some company or other, lest by that means they aggravate and increase their disease; _non oportet aegros humjusmodi esse solos vel inter ignotos, vel inter eos quos non amant aut negligunt_, as Rod. a Fonseca, _tom. 1. consul. 35._ prescribes. _Lugentes custodire solemus_ (saith [3433]Seneca) _ne solitudine male utantur_; we watch a sorrowful person, lest he abuse his solitariness, and so should we do a melancholy man; set him about some business, exercise or recreation, which may divert his thoughts, and still keep him otherwise intent; for his fantasy is so restless, operative and quick, that if it be not in perpetual action, ever employed, it will work upon itself, melancholise, and be carried away instantly, with some fear, jealousy, discontent, suspicion, some vain conceit or other. If his weakness be such that he cannot discern what is amiss, correct, or satisfy, it behoves them by counsel, comfort, or persuasion, by fair or foul means, to alienate his mind, by some artificial invention, or some contrary persuasion, to remove all objects, causes, companies, occasions, as may any ways molest him, to humour him, please him, divert him, and if it be possible, by altering his course of life, to give him security and satisfaction. If he conceal his grievances, and will not be known of them, [3434]"they must observe by his looks, gestures, motions, fantasy, what it is that offends," and then to apply remedies unto him: many are instantly cured, when their minds are satisfied.

[3435]Alexander makes mention of a woman, "that by reason of her husband's long absence in travel, was exceeding peevish and melancholy, but when she heard her husband was returned, beyond all expectation, at the first sight of him, she was freed from all fear, without help of any other physic restored to her former health." Trincavellius, _consil. 12. lib. 1._ hath such a story of a Venetian, that being much troubled with melancholy, [3436]"and ready to die for grief, when he heard his wife was brought to bed of a son, instantly recovered." As Alexander concludes, [3437]"If our imaginations be not inveterate, by this art they may be cured, especially if they proceed from such a cause." No better way to satisfy, than to remove the object, cause, occasion, if by any art or means possible we may find it out. If he grieve, stand in fear, be in suspicion, suspense, or any way molested, secure him, _Solvitur malum_, give him satisfaction, the cure is ended; alter his course of life, there needs no other physic. If the party be sad, or otherwise affected, "consider" (saith [3438]Trallia.n.u.s) "the manner of it, all circ.u.mstances, and forthwith make a sudden alteration," by removing the occasions, avoid all terrible objects, heard or seen, [3439]"monstrous and prodigious aspects," tales of devils, spirits, ghosts, tragical stories; to such as are in fear they strike a great impression, renewed many times, and recall such chimeras and terrible fictions into their minds. [3440]"Make not so much as mention of them in private talk, or a dumb show tending to that purpose: such things" (saith Galateus) "are offensive to their imaginations." And to those that are now in sorrow, [3441]Seneca "forbids all sad companions, and such as lament; a groaning companion is an enemy to quietness." [3442]"Or if there be any such party, at whose presence the patient is not well pleased, he must be removed: gentle speeches, and fair means, must first be tried; no harsh language used, or uncomfortable words; and not expel, as some do, one madness with another; he that so doth, is madder than the patient himself:"

all things must be quietly composed; _eversa non evertenda, sed erigenda_, things down must not be dejected, but reared, as Crato counselleth; [3443]

"he must be quietly and gently used," and we should not do anything against his mind, but by little and little effect it. As a horse that starts at a drum or trumpet, and will not endure the shooting of a piece, may be so manned by art, and animated, that he cannot only endure, but is much more generous at the hearing of such things, much more courageous than before, and much delighteth in it: they must not be reformed _ex abrupto_, but by all art and insinuation, made to such companies, aspects, objects they could not formerly away with. Many at first cannot endure the sight of a green wound, a sick man, which afterward become good chirurgeons, bold empirics: a horse starts at a rotten post afar off, which coming near he quietly pa.s.seth. 'Tis much in the manner of making such kind of persons, be they never so averse from company, bashful, solitary, timorous, they may be made at last with those Roman matrons, to desire nothing more than in a public show, to see a full company of gladiators breathe out their last.

If they may not otherwise be accustomed to brook such distasteful and displeasing objects, the best way then is generally to avoid them.

Monta.n.u.s, _consil. 229._ to the Earl of Montfort, a courtier, and his melancholy patient, adviseth him to leave the court, by reason of those continual discontents, crosses, abuses, [3444]"cares, suspicions, emulations, ambition, anger, jealousy, which that place afforded, and which surely caused him to be so melancholy at the first:" _Maxima quaeque domus servis est plena superbis_; a company of scoffers and proud jacks are commonly conversant and attend in such places, and able to make any man that is of a soft, quiet disposition (as many times they do) _ex stulto insanum_, if once they humour him, a very idiot, or stark mad. A thing too much practised in all common societies, and they have no better sport than to make themselves merry by abusing some silly fellow, or to take advantage of another man's weakness. In such cases as in a plague, the best remedy is _cito longe tarde_: (for to such a party, especially if he be apprehensive, there can be no greater misery) to get him quickly gone far enough off, and not to be overhasty in his return. If he be so stupid that he do not apprehend it, his friends should take some order, and by their discretion supply that which is wanting in him, as in all other cases they ought to do. If they see a man melancholy given, solitary, averse from company, please himself with such private and vain meditations, though he delight in it, they ought by all means seek to divert him, to dehort him, to tell him of the event and danger that may come of it. If they see a man idle, that by reason of his means otherwise will betake himself to no course of life, they ought seriously to admonish him, he makes a noose to entangle himself, his want of employment will be his undoing. If he have sustained any great loss, suffered a repulse, disgrace, &c., if it be possible, relieve him. If he desire aught, let him be satisfied; if in suspense, fear, suspicion, let him be secured: and if it may conveniently be, give him his heart's content; for the body cannot be cured till the mind be satisfied. [3445]

Socrates, in Plato, would prescribe no physic for Charmides' headache, "till first he had eased his troubled mind; body and soul must be cured together, as head and eyes."

[3446] "Oculum non curabis sine toto capite, Nec caput sine toto corpora, Nec totum corpus sine anima."

If that may not be hoped or expected, yet ease him with comfort, cheerful speeches, fair promises, and good words, persuade him, advise him. "Many,"

saith [3447]Galen, "have been cured by good counsel and persuasion alone."

"Heaviness of the heart of man doth bring it down, but a good word rejoiceth it," Prov. xii. 25. "And there is he that speaketh words like the p.r.i.c.king of a sword, but the tongue of a wise man is health," ver. 18.

_Oratio, namque saucii animi est remedium_, a gentle speech is the true cure of a wounded soul, as [3448]Plutarch contends out of Aeschylus and Euripides: "if it be wisely administered it easeth grief and pain, as diverse remedies do many other diseases." 'Tis _incantationis instar_, a charm, _aestuantis animi refrigerium_, that true Nepenthe of Homer, which was no Indian plant, or feigned medicine, which Epid.a.m.na, Thonis' wife, sent Helena for a token, as Macrobius, _7. Saturnal._ Goropius _Hermat.

lib. 9._ Greg. n.a.z.ianzen, and others suppose, but opportunity of speech: for Helena's bowl, Medea's unction, Venus's girdle, Circe's cup, cannot so enchant, so forcibly move or alter as it doth. A letter sent or read will do as much; _multum allevor quum tuas literas lego_, I am much eased, as [3449]Tully wrote to Pomponius Atticus, when I read thy letters, and as Julia.n.u.s the Apostate once signified to Maximus the philosopher; as Alexander slept with Homer's works, so do I with thine epistles, _tanquam Paeoniis medicamentis, easque a.s.sidue tanquam, recentes et novas iteramus; scribe ergo, et a.s.sidue scribe_, or else come thyself; _amicus ad amic.u.m venies_. a.s.suredly a wise and well-spoken man may do what he will in such a case; a good orator alone, as [3450]Tully holds, can alter affections by power of his eloquence, "comfort such as are afflicted, erect such as are depressed, expel and mitigate fear, l.u.s.t, anger," &c. And how powerful is the charm of a discreet and dear friend? _Ille regit dictis animos et temperat iras_. What may not he effect? As [3451]Chremes told Menedemus, "Fear not, conceal it not, O friend! but tell me what it is that troubles thee, and I shall surely help thee by comfort, counsel, or in the matter itself." [3452] Arnoldus, _lib. 1. breviar. cap. 18._ speaks of a usurer in his time, that upon a loss, much melancholy and discontent, was so cured.

As imagination, fear, grief, cause such pa.s.sions, so conceits alone, rectified by good hope, counsel, &c., are able again to help: and 'tis incredible how much they can do in such a case, as [3453]Trincavellius ill.u.s.trates by an example of a patient of his; Porphyrius, the philosopher, in Plotinus's life (written by him), relates, that being in a discontented humour through insufferable anguish of mind, he was going to make away himself: but meeting by chance his master Plotinus, who perceiving by his distracted looks all was not well, urged him to confess his grief: which when he had heard, he used such comfortable speeches, that he redeemed him _e faucibus Erebi_, pacified his unquiet mind, insomuch that he was easily reconciled to himself, and much abashed to think afterwards that he should ever entertain so vile a motion. By all means, therefore, fair promises, good words, gentle persuasions, are to be used, not to be too rigorous at first, [3454]"or to insult over them, not to deride, neglect, or contemn,"

but rather, as Lemnius exhorteth, "to pity, and by all plausible means to seek to redress them:" but if satisfaction may not be had, mild courses, promises, comfortable speeches, and good counsel will not take place; then as Christophorus a Vega determines, _lib. 3. cap. 14. de Mel._ to handle them more roughly, to threaten and chide, saith [3455]Altomarus, terrify sometimes, or as Salvia.n.u.s will have them, to be lashed and whipped, as we do by a starting horse, [3456]that is affrighted without a cause, or as [3457]Rhasis adviseth, "one while to speak fair and flatter, another while to terrify and chide, as they shall see cause."

When none of these precedent remedies will avail, it will not be amiss, which Savanarola and Aelian Montaltus so much commend, _clavum clavo pellere_, [3458]"to drive out one pa.s.sion with another, or by some contrary pa.s.sion," as they do bleeding at nose by letting blood in the arm, to expel one fear with another, one grief with another. [3459] Christophorus a Vega accounts it rational physic, _non alienum a ratione_: and Lemnius much approves it, "to use a hard wedge to a hard knot," to drive out one disease with another, to pull out a tooth, or wound him, to geld him, saith [3460]Platerus, as they did epileptical patients of old, because it quite alters the temperature, that the pain of the one may mitigate the grief of the other; [3461]"and I knew one that was so cured of a quartan ague, by the sudden coming of his enemies upon him." If we may believe [3462]Pliny, whom Scaliger calls _mendaciorum patrem_, the father of lies, Q. Fabius Maximus, that renowned consul of Rome, in a battle fought with the king of the Allobroges, at the river Isaurus, was so rid of a quartan ague.

Valesius, in his controversies, holds this an excellent remedy, and if it be discreetly used in this malady, better than any physic.

Sometimes again by some [3463]feigned lie, strange news, witty device, artificial invention, it is not amiss to deceive them. [3464]"As they hate those," saith Alexander, "that neglect or deride, so they will give ear to such as will soothe them up. If they say they have swallowed frogs or a snake, by all means grant it, and tell them you can easily cure it;" 'tis an ordinary thing. Philodotus, the physician, cured a melancholy king, that thought his head was off, by putting a leaden cap thereon; the weight made him perceive it, and freed him of his fond imagination. A woman, in the said Alexander, swallowed a serpent as she thought; he gave her a vomit, and conveyed a serpent, such as she conceived, into the basin; upon the sight of it she was amended. The pleasantest dotage that ever I read, saith [3465]Laurentius, was of a gentleman at Senes in Italy, who was afraid to p.i.s.s, lest all the town should be drowned; the physicians caused the bells to be rung backward, and told him the town was on fire, whereupon he made water, and was immediately cured. Another supposed his nose so big that he should dash it against the wall if he stirred; his physician took a great piece of flesh, and holding it in his hand, pinched him by the nose, making him believe that flesh was cut from it. Forestus, _obs. lib. 1._ had a melancholy patient, who thought he was dead, [3466]"he put a fellow in a chest, like a dead man, by his bedside, and made him rear himself a little, and eat: the melancholy man asked the counterfeit, whether dead men use to eat meat? He told him yea; whereupon he did eat likewise and was cured."

Lemnius, _lib. 2. cap. 6. de 4. complex_, hath many such instances, and Jovia.n.u.s Ponta.n.u.s, _lib. 4. cap. 2. of Wisd._ of the like; but amongst the rest I find one most memorable, registered in the [3467]French chronicles of an advocate of Paris before mentioned, who believed verily he was dead, &c. I read a mult.i.tude of examples of melancholy men cured by such artificial inventions.

SUBSECT. III.--_Music a remedy_.

Many and sundry are the means which philosophers and physicians have prescribed to exhilarate a sorrowful heart, to divert those fixed and intent cares and meditations, which in this malady so much offend; but in my judgment none so present, none so powerful, none so apposite as a cup of strong drink, mirth, music, and merry company. Ecclus. xl. 20. "Wine and music rejoice the heart." [3468]Rhasis, _cont. 9. Tract. 15._ Altomarus, _cap. 7._ Aelia.n.u.s Montaltus, _c. 26._ Ficinus, Bened. Victor. Faventinus are almost immoderate in the commendation of it; a most forcible medicine [3469]Jacchinus calls it: Jason Pratensis, "a most admirable thing, and worthy of consideration, that can so mollify the mind, and stay those tempestuous affections of it." _Musica est mentis medicina moestae_, a roaring-meg against melancholy, to rear and revive the languis.h.i.+ng soul; [3470]"affecting not only the ears, but the very arteries, the vital and animal spirits, it erects the mind, and makes it nimble." Lemnius, _inst.i.t, cap. 44._ This it will effect in the most dull, severe and sorrowful souls, [3471]"expel grief with mirth, and if there be any clouds, dust, or dregs of cares yet lurking in our thoughts, most powerfully it wipes them all away," Salisbur. _polit. lib. 1. cap. 6._ and that which is more, it will perform all this in an instant: [3472]"Cheer up the countenance, expel austerity, bring in hilarity" (Girald. Camb. _cap. 12. Topog. Hiber._) "inform our manners, mitigate anger;" Athenaeus (_Dipnosophist. lib. 14.

cap. 10._) calleth it an infinite treasure to such as are endowed with it: _Dulcisonum reficit tristia corda melos_, Eoba.n.u.s Hessus. Many other properties [3473]Ca.s.siodorus, _epist. 4._ reckons up of this our divine music, not only to expel the greatest griefs, but "it doth extenuate fears and furies, appeaseth cruelty, abateth heaviness, and to such as are watchful it causeth quiet rest; it takes away spleen and hatred," be it instrumental, vocal, with strings, wind, [3474]_Quae, a spiritu, sine manuum dexteritate gubernetur_, &c. it cures all irksomeness and heaviness of the soul. [3475]Labouring men that sing to their work, can tell as much, and so can soldiers when they go to fight, whom terror of death cannot so much affright, as the sound of trumpet, drum, fife, and such like music animates; _metus enim mortis_, as [3476]Censorinus informeth us, _musica depellitur_. "It makes a child quiet," the nurse's song, and many times the sound of a trumpet on a sudden, bells ringing, a carman's whistle, a boy singing some ballad tune early in the streets, alters, revives, recreates a restless patient that cannot sleep in the night, &c. In a word, it is so powerful a thing that it ravisheth the soul, _regina sensuum_, the queen of the senses, by sweet pleasure (which is a happy cure), and corporal tunes pacify our incorporeal soul, _sine ore loquens, dominatum in animam exercet_, and carries it beyond itself, helps, elevates, extends it.

Scaliger, _exercit. 302_, gives a reason of these effects, [3477]"because the spirits about the heart take in that trembling and dancing air into the body, are moved together, and stirred up with it," or else the mind, as some suppose harmonically composed, is roused up at the tunes of music. And 'tis not only men that are so affected, but almost all other creatures. You know the tale of Hercules Gallus, Orpheus, and Amphion, _felices animas_ Ovid calls them, that could _saxa movere sono testudinis_, &c. make stocks and stones, as well as beasts and other animals, dance after their pipes: the dog and hare, wolf and lamb; _vicinumque lupo praebuit agna latus; clamosus graculus, stridula cornix, et Jovis aquila_, as Philostratus describes it in his images, stood all gaping upon Orpheus; and [3478]trees pulled up by the roots came to hear him, _Et comitem querc.u.m pinus amica trahit_.

Arion made fishes follow him, which, as common experience evinceth, [3479]

are much affected with music. All singing birds are much pleased with it, especially nightingales, if we may believe Calcagninus; and bees amongst the rest, though they be flying away, when they hear any tingling sound, will tarry behind. [3480]"Harts, hinds, horses, dogs, bears, are exceedingly delighted with it." Scal, _exerc. 302._ Elephants, Agrippa adds, _lib. 2. cap. 24._ and in Lydia in the midst of a lake there be certain floating islands (if ye will believe it), that after music will dance.

But to leave all declamatory speeches in praise [3481]of divine music, I will confine myself to my proper subject: besides that excellent power it hath to expel many other diseases, it is a sovereign remedy against [3482]

despair and melancholy, and will drive away the devil himself. Ca.n.u.s, a Rhodian fiddler, in [3483]Philostratus, when Apollonius was inquisitive to know what he could do with his pipe, told him, "That he would make a melancholy man merry, and him that was merry much merrier than before, a lover more enamoured, a religious man more devout." Ismenias the Theban, [3484]Chiron the centaur, is said to have cured this and many other diseases by music alone: as now they do those, saith [3485]Bodine, that are troubled with St. Vitus's Bedlam dance. [3486]Timotheus, the musician, compelled Alexander to skip up and down, and leave his dinner (like the tale of the Friar and the Boy), whom Austin, _de civ. Dei, lib. 17. cap.

14._ so much commends for it. Who hath not heard how David's harmony drove away the evil spirits from king Saul, 1 Sam. xvi. and Elisha when he was much troubled by importunate kings, called for a minstrel, "and when he played, the hand of the Lord came upon him," 2 Kings iii. Censorinus _de natali, cap. 12._ reports how Asclepiades the physician helped many frantic persons by this means, _phreneticorum mentes morbo turbatas_--Jason Pratensis, _cap. de Mania_, hath many examples, how Clinias and Empedocles cured some desperately melancholy, and some mad by this our music. Which because it hath such excellent virtues, belike [3487]Homer brings in Phemius playing, and the Muses singing at the banquet of the G.o.ds.

Aristotle, _Polit. l. 8. c. 5_, Plato _2. de legibus_, highly approve it, and so do all politicians. The Greeks, Romans, have graced music, and made it one of the liberal sciences, though it be now become mercenary. All civil Commonwealths allow it: Cneius Manlius (as [3488]Livius relates) _anno ab urb. cond._ 567. brought first out of Asia to Rome singing wenches, players, jesters, and all kinds of music to their feasts. Your princes, emperors, and persons of any quality, maintain it in their courts; no mirth without music. Sir Thomas More, in his absolute Utopian commonwealth, allows music as an appendix to every meal, and that throughout, to all sorts. Epictetus calls _mensam mutam praesepe_, a table without music a manger: for "the concert of musicians at a banquet is a carbuncle set in gold; and as the signet of an emerald well trimmed with gold, so is the melody of music in a pleasant banquet." Ecclus. x.x.xii. 5, 6. [3489]Louis the Eleventh, when he invited Edward the Fourth to come to Paris, told him that as a princ.i.p.al part of his entertainment, he should hear sweet voices of children, Ionic and Lydian tunes, exquisite music, he should have a --, and the cardinal of Bourbon to be his confessor, which he used as a most plausible argument: as to a sensual man indeed it is. [3490]

Lucian in his book, _de saltatione_, is not ashamed to confess that he took infinite delight in singing, dancing, music, women's company, and such like pleasures: "and if thou" (saith he) "didst but hear them play and dance, I know thou wouldst be so well pleased with the object, that thou wouldst dance for company thyself, without doubt thou wilt be taken with it." So Scaliger ingenuously confesseth, _exercit. 274._ [3491]"I am beyond all measure affected with music, I do most willingly behold them dance, I am mightily detained and allured with that grace and comeliness of fair women, I am well pleased to be idle amongst them." And what young man is not? As it is acceptable and conducing to most, so especially to a melancholy man.

Provided always, his disease proceed not originally from it, that he be not some light _inamarato_, some idle fantastic, who capers in conceit all the day long, and thinks of nothing else, but how to make jigs, sonnets, madrigals, in commendation of his mistress. In such cases music is most pernicious, as a spur to a free horse will make him run himself blind, or break his wind; _Incitamentum enim amoris musica_, for music enchants, as Menander holds, it will make such melancholy persons mad, and the sound of those jigs and hornpipes will not be removed out of the ears a week after.

[3492]Plato for this reason forbids music and wine to all young men, because they are most part amorous, _ne ignis addatur igni_, lest one fire increase another. Many men are melancholy by hearing music, but it is a pleasing melancholy that it causeth; and therefore to such as are discontent, in woe, fear, sorrow, or dejected, it is a most present remedy: it expels cares, alters their grieved minds, and easeth in an instant.

Otherwise, saith [3493]Plutarch, _Musica magis dementat quam vinum_; music makes some men mad as a tiger; like Astolphos' horn in Ariosto; or Mercury's golden wand in Homer, that made some wake, others sleep, it hath divers effects: and [3494]Theophrastus right well prophesied, that diseases were either procured by music, or mitigated.

SUBSECT. IV.--_Mirth and merry company, fair objects, remedies_.

Mirth and merry company may not be separated from music, both concerning and necessarily required in this business. "Mirth," (saith [3495]Vives) "purgeth the blood, confirms health, causeth a fresh, pleasing, and fine colour," prorogues life, whets the wit, makes the body young, lively and fit for any manner of employment. The merrier the heart the longer the life; "A merry heart is the life of the flesh," Prov. xiv. 30. "Gladness prolongs his days," Ecclus. x.x.x. 22; and this is one of the three Salernitan doctors, Dr. Merryman, Dr. Diet, Dr. Quiet, [3496]which cure all diseases--_Mens hilaris, requies, moderata dieta_. [3497]Gomesius, _praefat. lib. 3. de sal. gen._ is a great magnifier of honest mirth, by which (saith he) "we cure many pa.s.sions of the mind in ourselves, and in our friends;" which [3498]Galateus a.s.signs for a cause why we love merry companions: and well they deserve it, being that as [3499]Magninus holds, a merry companion is better than any music, and as the saying is, _comes jucundus in via pro vehiculo_, as a wagon to him that is wearied on the way. _Jucunda confabulatio, sales, joci_, pleasant discourse, jests, conceits, merry tales, _melliti verborum globuli_, as Petronius, [3500]

Pliny, [3501]Sponda.n.u.s, [3502]Caelius, and many good authors plead, are that sole Nepenthes of Homer, Helena's bowl, Venus's girdle, so renowned of old [3503]to expel grief and care, to cause mirth and gladness of heart, if they be rightly understood, or seasonably applied. In a word,

[3504] "Amor, voluptas, Venus, gaudium, Jocus, ludus, sermo suavis, suaviatio."

"Gratification, pleasure, love, joy, Mirth, sport, pleasant words and no alloy,"

are the true Nepenthes. For these causes our physicians generally prescribe this as a princ.i.p.al engine to batter the walls of melancholy, a chief antidote, and a sufficient cure of itself. "By all means" (saith [3505]

Mesue) "procure mirth to these men in such things as are heard, seen, tasted, or smelled, or any way perceived, and let them have all enticements and fair promises, the sight of excellent beauties, attires, ornaments, delightsome pa.s.sages to distract their minds from fear and sorrow, and such things on which they are so fixed and intent." [3506]"Let them use hunting, sports, plays, jests, merry company," as Rhasis prescribes, "which will not let the mind be molested, a cup of good drink now and then, hear music, and have such companions with whom they are especially delighted;" [3507]"merry tales or toys, drinking, singing, dancing, and whatsoever else may procure mirth:" and by no means, saith Guianerius, suffer them to be alone.

Benedictus Victorius Faventinus, in his empirics, accounts it an especial remedy against melancholy, [3508]"to hear and see singing, dancing, maskers, mummers, to converse with such merry fellows and fair maids." "For the beauty of a woman cheereth the countenance," Ecclus. x.x.xvi. 22. [3509]

Beauty alone is a sovereign remedy against fear, grief, and all melancholy fits; a charm, as Peter de la Seine and many other writers affirm, a banquet itself; he gives instance in discontented Menelaus, that was so often freed by Helena's fair face: and [3510]Tully, _3 Tusc_. cites Epicurus as a chief patron of this tenet. To expel grief, and procure pleasure, sweet smells, good diet, touch, taste, embracing, singing, dancing, sports, plays, and above the rest, exquisite beauties, _quibus oculi jucunde moventur et animi_, are most powerful means, _obvia forma_, to meet or see a fair maid pa.s.s by, or to be in company with her. He found it by experience, and made good use of it in his own person, if Plutarch belie him not; for he reckons up the names of some more elegant pieces; [3511]Leontia, Boedina, Hedieia, Nicedia, that were frequently seen in Epicurus' garden, and very familiar in his house. Neither did he try it himself alone, but if we may give credit to [3512]Atheneus, he practised it upon others. For when a sad and sick patient was brought unto him to be cured, "he laid him on a down bed, crowned him with a garland of sweet-smelling flowers, in a fair perfumed closet delicately set out, and after a portion or two of good drink, which he administered, he brought in a beautiful young [3513]wench that could play upon a lute, sing, and dance," &c. Tully, _3. Tusc._ scoffs at Epicurus, for this his profane physic (as well he deserved), and yet Phavorinus and Stobeus highly approve of it; most of our looser physicians in some cases, to such parties especially, allow of this; and all of them will have a melancholy, sad, and discontented person, make frequent use of honest sports, companies, and recreations, _et incitandos ad Venerem_, as [3514]Rodericus a Fonseca will, _aspectu et contactu pulcherrimarum foeminarum_, to be drawn to such consorts, whether they will or no. Not to be an auditor only, or a spectator, but sometimes an actor himself. _Dulce est desipere in loco_, to play the fool now and then is not amiss, there is a time for all things.

Grave Socrates would be merry by fits, sing, dance, and take his liquor too, or else Theodoret belies him; so would old Cato, [3515]Tully by his own confession, and the rest. Xenophon, in his _Sympos._ brings in Socrates as a princ.i.p.al actor, no man merrier than himself, and sometimes he would [3516]"ride a c.o.c.khorse with his children."--_equitare in arundine longa_.

(Though Alcibiades scoffed at him for it) and well he might; for now and then (saith Plutarch) the most virtuous, honest, and gravest men will use feasts, jests, and toys, as we do sauce to our meats. So did Scipio and Laelius,

[3517] "Qui ubi se a vulgo et scena in secreta remorant, Virtus Scipiadae et mitis sapientia Laeli, Nugari c.u.m illo, et discincti ludere, donec Decoqueretur olus, soliti"------

"Valorous Scipio and gentle Laelius, Removed from the scene and rout so clamorous, Were wont to recreate themselves their robes laid by, Whilst supper by the cook was making ready."

Machiavel, in the eighth book of his Florentine history, gives this note of Cosmo de Medici, the wisest and gravest man of his time in Italy, that he would [3518]"now and then play the most egregious fool in his carriage, and was so much given to jesters, players and childish sports, to make himself merry, that he that should but consider his gravity on the one part, his folly and lightness on the other, would surely say, there were two distinct persons in him." Now methinks he did well in it, though [3519]

Salisburiensis be of opinion, that magistrates, senators, and grave men, should not descend to lighter sports, _ne respublica ludere videatur_: but as Themistocles, still keep a stern and constant carriage. I commend Cosmo de Medici and Castruccius Castruca.n.u.s, than whom Italy never knew a worthier captain, another Alexander, if [3520]Machiavel do not deceive us in his life: "when a friend of his reprehended him for dancing beside his dignity," (belike at some cus.h.i.+on dance) he told him again, _qui sapit interdiu, vix unquam noctii desipit_, he that is wise in the day may dote a little in the night. Paulus Jovius relates as much of Pope Leo Decimus, that he was a grave, discreet, staid man, yet sometimes most free, and too open in his sports. And 'tis not altogether [3521]unfit or misbeseeming the gravity of such a man, if that decorum of time, place, and such circ.u.mstances be observed. [3522]_Misce stult.i.tiam consiliis brevem_--and as [3523]he said in an epigram to his wife, I would have every man say to himself, or to his friend,

"Moll, once in pleasant company by chance, I wished that you for company would dance: Which you refus'd, and said, your years require, Now, matron-like, both manners and attire.

Well, Moll, if needs you will be matron-like, Then trust to this, I will thee matron-like: Yet so to you my love, may never lessen, As you for church, house, bed, observe this lesson: Sit in the church as solemn as a saint, No deed, word, thought, your due devotion taint: Veil, if you will, your head, your soul reveal To him that only wounded souls can heal: Be in my house as busy as a bee.

Having a sting for every one but me; Buzzing in every corner, gath'ring honey: Let nothing waste, that costs or yieldeth money.

[3524] And when thou seest my heart to mirth incline, Thy tongue, wit, blood, warm with good cheer and wine: Then of sweet sports let no occasion scape, But be as wanton, toying as an ape."

Those old [3525]Greeks had their _Lubentiam Deam_, G.o.ddess of pleasure, and the Lacedaemonians, instructed from Lycurgus, did _Deo Risui sucrificare_, after their wars especially, and in times of peace, which was used in Thessaly, as it appears by that of [3526]Apuleius, who was made an instrument of their laughter himself: [3527]"Because laughter and merriment was to season their labours and modester life." [3528]_Risus enim divum atque; hominum est aeterna voluptas_. Princes use jesters, players, and have those masters of revels in their courts. The Romans at every supper (for they had no solemn dinner) used music, gladiators, jesters, &c. as [3529]Suetonius relates of Tiberius, Dion of Commodus, and so did the Greeks. Besides music, in Xenophon's _Sympos._ _Philippus ridendi artifex_, Philip, a jester, was brought to make sport. Paulus Jovius, in the eleventh book of his history, hath a pretty digression of our English customs, which howsoever some may misconstrue, I, for my part, will interpret to the best.

[3530]"The whole nation beyond all other mortal men, is most given to banqueting and feasts; for they prolong them many hours together, with dainty cheer, exquisite music, and facete jesters, and afterwards they fall a dancing and courting their mistresses, till it be late in the night."

Volateran gives the same testimony of this island, commending our jovial manner of entertainment and good mirth, and methinks he saith well, there is no harm in it; long may they use it, and all such modest sports. Ctesias reports of a Persian king, that had 150 maids attending at his table, to play, sing, and dance by turns; and [3531]Lil. Geraldus of an Egyptian prince, that kept nine virgins still to wait upon him, and those of most excellent feature, and sweet voices, which afterwards gave occasion to the Greeks of that fiction of the nine Muses. The king of Ethiopia in Africa, most of our Asiatic princes have done so and do; those Sophies, Mogors, Turks, &c. solace themselves after supper amongst their queens and concubines, _quae jucundioris oblectamenti causa_ ([3532]saith mine author) _coram rege psallere et saltare consueverant_, taking great pleasure to see and hear them sing and dance. This and many such means to exhilarate the heart of men, have been still practised in all ages, as knowing there is no better thing to the preservation of man's life. What shall I say, then, but to every melancholy man,

[3533] "Utere convivis, non tristibus utere amicis, Quos nugae et risus, et joca salsa juvant."

"Feast often, and use friends not still so sad, Whose jests and merriments may make thee glad."